and Mal. chapter 2.14.15.16 See Tremel Matth. 19.3.4.5 and 1. Cor. 7.2 The espoused party breaking the faith of her mariage promise committeth adultery though as yet she is not maried and therefore hath the adulterers punishment by the Law of God Deut. chap. 22. verses 23.24 Thus adultery is forbidden howsoeuer it is committed But is there no sinne else forbidden in this Commaundement as a transgression against the law of mariage but only the vnfaithfull breach and violating of the couenant thereof The Lord no doubt forbiddeth euery intemperate and vnreuerend or dishonourable abuse of mariage betwixt those which be already maried yea and all light wanton and vnaduised purposes or thoughts which any haue with themselus to make enterance into that estate hereafter It is true for mariage being in it selfe a very reuerend and honourable ordinance of God Heb. 13.4 there is good reason that it should be euery way reuerendly and honourably both enterprised and dealt with The sinne therefore and errors on either hand are to be auoided Which are the sinnes and errors to be auoided concerning entrance into them aried estate They are partly such as do concerne the mind and inward affection of those that intend mariage and partly such as do concerne their outward persons Which are those that concerne the mind When any do not esteeme reuerendly of mariage as of the good and honourable ordinance of God When such as haue in some measure an honourable estimation of it do not yet in their minding of mariage respect the right ends or not the principall ends principally When such as respect the right ends yea and the principall ends principally yet haue not due care to prepare themselues with meete gifts either for wisedome and gouernement or for an honest and conuenient trade of life and calling to liue and maintaine a family thereby Finally when such as are in some good measure prepared with all meete gifts for their condition and estate do inordinately affect and aspire after mariage with such as be aboue their degree while they suffer their hearts to be stolen away by beauty or riches or any like vaine and dangerous temptation These indeed are sinnes and errours of the mind contrary to the right maner of intending and desiring mariage Now which may the errours be concerning the persons of such as shall intend mariage When either the one or both of them are vnfit either by reason of the first childhood which is not farre inough from the cradle or by reason of that which we call the second childhood which by the course of nature is too neare the graue When such intend to marry who though for yeares they are meete yet the one of them is not meete through some defect in nature or through some noysome or contagious disease But then especially is the enterprise of mariage vnlawfull when the persons so intending are such whom nearenesse of bloud or of affinity and kindred by mariage doth forbid such as God forbiddeth to marrie together in the eighteenth Chapter of Leuiticus It is true and this now last mentioned is that sinne which is called incest because it is a speciall breach of chastity yea as though it should be sayd that such are altogether voyd of chastity whosoeuer regard not to auoyd such incestuous defilements as are here rehearsed Such therefore are the errors and sinnes to be auoided touching entrance into mariage There are also abuses of mariage it selfe as hath bene further mentioned in the former answer but I leaue that to the consideration of those that be maried from the speech which was directed to them for their more particular instruction and admonition that way according to that which is written in diuerse places of the holy Scriptures such as we reade 1. Cor. 7.3.4.5 Leuiticus 18. verse 19. and chapter 12. with some cautions against ceremonious scruple and chapter 15. verse 25. Hitherto concerning the sinne of adultery and of those other errours and sinnes which are against the Law of mariage Let vs now go forward What other sinne of vncleannesse is forbidden in this Commandement beside adultery The Lord our God doth here also straightly forbid those sinnes vvhich are knowne by the name of fornication not onely that vvhich is otherwise called vvhoredome practised in the stewes or brothell houses by common harlots vvhores and strumpets vvith all such as vvill giue them the prise and hire of their vvickednesse but also that vvhich vpon occasion and through speciall temptation is committed by such single persons as neuer committed the like before vvhether they did it in mutuall purpose and promise of mariage vvithout lawfull espousage or after betrothment and contracting vvhile yet the mariage hath not bene solemnized or vvhether they did it vvithout any purpose of mariage or vvith a false pretence thereof on either part which maketh the sinne so much the more grieuous There is no doubt but it doth so as mâ—â—â—e gathered from that Law of God Deut. 22. verses 20.21 And touching common whoredome reade how that is forbidden Leuit. 19.29 and Deut. 23.17.18 There are yet many other sinnes which God forbiddeth in this Commaundement as hath bene declared Rehearse you which they be The Lord doth furthermore forbid in this his holy CoÌ„mandement euery other kind of filthinesse of the body together with all outward prouocations and occasions thereof yea and also euen the very inward consent and lust of the heart after any kind of filthinesse and vncleanenesse of the flesh whatsoeuer There are three parts or branches of this your answer First the Lord beside the prohibition of the former sinnes forbiddeth all other filthinesse of the body Secondly that he forbiddeth all outward prouocations and occasions thereof Thirdly that he forbiddeth the very vncleane lust of the heart In this order therefore let vs inquire of these things that we may see the more fully both into the excellent purity of this Law which forbiddeth and condemneth all filthinesse whatsoeuer and also that we may the better know what great cause we haue to be humbled before God by reason of the most abominable filthinesse which is in our nature vntill we be washed and cleansed from the same by the washing of our new birth in Christ Iesus c. And first which are those other kinds of filthinesse of the body which the Lord doth moreouer and beside all the former forbid in this his Commandement They are either violent deflowring and rauishment vvhether of maide or maried vvife young or old vvhosoeuer and specially all incestuous fornication and adultery Or else they are those abominable actions vvhich be contrary to the lawfull vse of nature such as are those sinnes which may be vnderstood by these three names not once to be named saue onely for necessary admonition and vvarning against them Onans sinne Sodomitrie or buggery with men and buggery with beasts Or last of all when any worketh filthinesse alone with himselfe and is defiled in his body
minde of man will alwayes be restlesse and so without restraint would put the Reader to much causlesse and frutelesse wearinesse ye will at the first viewe require a reason both of this booke and also of the title of it Of the booke why it should be published after so many excellent books alreadie set forth of the same argument wherby it may seeme to be a superfluous attempt Of the title how it may beseeme the modesty of him who offereth it to examination seeing albeit he cannot but confesse of him selfe that he is in truth a verie poore man yet may be suspected to make boast of great wealth and thereby to fall vnder the rebuke of that holy Prouerbe which saith There is that maketh himselfe rich and hath nothing VVhich surely were a foule fault specially in the Church of Christ and concerning the holy matters of God and the same also in a time of great learning in the cleare light of the Gospell wherein vaine boasting and beggery cannot possibly be concealed and hid To either of these demaunds or secret and sudden conceipts of the mind seeing by the Law of God concerning the ordinarie gift of prophesie and interpretation of the Scriptures The spirites of the Prophets are subiect to the Prophets I thinke it my dutie to bewray and vtter vnto you the secrets of my thoughts so farre as your wisedomes and the cause it selfe may seeme to require at my hands that so the honour of the iudgement may in a lawfull course of proceeding be committed vnto you Touching the first therefore what may better beseeme me for answere then that being my selfe intreated first by some such whose request could not but thus farre preuaile with me that I should humbly referre the present booke to the examination of you who beside the gift of spirituall discerning haue a speciall power and authority to determine whether it befit that it should be published or no. To you therefore I referre it not desiring the publishing of it vnlesse it may be found meete to haue entertainment and allowance among the bookes of the same argument as that which hauing receiued great helpe from the former may yeeld at the least some litle helpe to such as answerable to the greater measure of their gifts shall write yet more exactly of the same most excellent points at any time hereafter As touching my selfe it shall suffice me that I haue offered it to your godly considerations tendring herein the best dutie I could both to you and those that so desired and incouraged me in the behalfe of Gods glory and the benefite of his Church as they were in their owne heartes perswaded And now cōcerning the title although peraduenture it may seem to be prefixed with a mind to make some vaine boast of an imagined excellency to be in this booke aboue others I do likewise humbly desire that it may not so be misconstrued but first according to that common vse of titles whereby each booke is distinguished from others and specially from those of the same argument and then in respect of the doctrine it selfe rather then of the maner and forme of the deliuerie and contriuing or digesting of it according to that which the Spirit of God saith of the most excellent Law of God and doctrine thereof that it is more to be desired then gold yea then much fine gold and more earnestly to be sought and searched after then any other iewell or treasure whatsoeuer beside In hope therefore that it shall be so interpreted of you and nothing doubting of your ingenuous and incorrupt iudgement of the whole booke I do willingly offer it to be read tried and examined of you heartily praying God by you to giue that iudgement and successe which he himselfe in his most excellent wisedome shall best approue of To whose most gracious direction and blessing in all things I do both hartily and dutifully commend you Yours in the Lord vnfeinedly desirous to learne of all that so happily he might be fit to teach some ROBERT ALLEN a Minister of the word of God A TREASVRIE OF CATECHISME The first part WHat is Catechisme I meane as touching the Christian exercise and practise thereof The Christian exercise of Catechisme is a familiar plaine and orderly teaching of the grounds and principles of Christian religion by word of mouth from the holy Scriptures of God with requiring an account of that which hath bene taught by questioning and conferring with the hearers from point to point To Catechise is according to the signification of the Greek word Catechaeoo to teach by sound of voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the later part of the which Greeke word commeth the word eccho familiar in our English tong which signifieth a resoūding of the voice This word of Catechising is vsed generally for all kind of information by heare-say as we vse to speake Act. 21.21.24 It is vsed for preaching of the word whether by continued oration or by this breaking off or diuision of speech by question and answer Gal. 6.6 Let him saith the holy Apostle who is taught in the word make him that hath taught him partaker of all his goods The Greeke word there vsed is this of Catechising as though we should reade it thus Let him that is Catechised c. So likewise Act. 18.25 and Rom. 2.18 and 1. Cor. 14.19 I had rather speake fiue words that I might be vnderstood and instruct or as the Greeke word is catechise others then ten thousand words in a strange tongue Reade also Luke 1.4 For as much as many haue taken in hand c. It seemed good also to me most noble Theophilus c. to write vnto thee thereof from point to point What Catechisme is That thou mightest acknowledge the certaintie of those things whereof thou hast bene instructed The Greeke word is here also Catechised Answerable to this is the Hebrew word chanac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth the teaching of the principles of religion according to that we reade Pro. 26.6 Teach a child in the trade of his way c. And hereof did Henoch beare his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chanoc as one taught from his youth or dedicated vnto God Gen. 5.18 Such an order and forme of doctrine by preaching and Catechising which wee speake of is pointed at by the Apostle Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forme of doctrine Rom. 6.17 expressed by a word borowed from the making of an impression by a stampe or seale And chap. 2.20 by other words signifying an information or method and way of informing the minde with knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an information of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a preparation of wholesome words or doctrine by representing as it were the forme and fashion of it in a cleare glasse And 2. Tim. 1.13 he compareth it to a patterne the worke of a skilfull and expert painter or drawer which setteth out that
answere that God is to be acknowledged wholly and in all his essentiall diuine properties most wise most iust c. Reade Exod. 34.6.7 and Deut. 32.3.4 Now I would know of you wherein the spirituall worship and seruice of this onely true God the eternall and almightie Lord of heauen and earth doth stand It standeth in the holy meditation of God his vvord works both of Creation and gouernement specially concerning his Church it standeth in faith or trust belief in hope in loue in zeale in feare or reuerence in humblenesse and sobrietie of mind rightly to vse all good gifts and blessings of God in patience and meekenesse of spirit to endure all vvants and afflictions hovvsoeuer it shall please God to exercise and try our faith it standeth in prayer ioyned vvith thankesgiuing in all things finally it standeth in the dedicating of our selues soules and bodies and al that vve haue and vvhatsoeuer God shall blesse vs vvithall to the honour and prayse of his name and that in a most sacred and secret couenant oath and vowe betwixt him alone and our owne consciences in stead of a thousand vvitnesses Here we may not vnfitly call to mind that the beginning of our Catechisme is confirmed by the Lord himselfe in the beginning of his most wise holy and righteous Law he setting that in the first place which is principally most worthie and most necessarie aboue all the rest And for the same cause this commandement is most diligently to be considered and weighed of vs because it is as the foundation light and life of al the rest of the commandements not onely of the second Table but also euen of the first Let vs therefore I pray you in the name of God without all preiudiciall conceit of vnnecessarie tediousnesse continue still in a further inquirie more large haÌ„dling of this coÌ„mandemeÌ„t And first of all What is that meditation of God and of his word and workes which you speake of It is a staying of the mind in the serious thought and consideration of them vvith a holy delight and admiration at that most perfect and diuine excellencie vvhich shineth in them and which casteth forth the comfortable beames thereof vpon the soule of him that so thinketh vpon them Reade Ps 1.2 and Ps 8. and Ps 104. and Micah 7.18.19.20 Now what is faith and trust or beliefe in God It is an assured and comfortable perswasion of Gods loue fauour and blessing in all things and specially concerning the euerlasting happinesse and saluation of our soules vvhileâ— vve vvalke in his vvayes and stay our selues vpon the gracious promises of his vvord Reade Psalme 27.13 and Psalme 116.10 and the same againe 2. Corinth 4.13.14 Reade also Psal 56.3.4 and verses 10.11 and Ps .. 46. Ps 125. Read also Rom. 8.31 to the 〈◊〉 of the Chapter Thus faith hath ioy and comfort in the peâ—sâ—â—sion of Gods fauour c. yet vpon condition that we wâ—â—â—â—â— his wayes for so soone as we decline from the Lord we â—â—â—â—ken our faith and going on in such a course it should be presumption and not faith to incourage our selues to thinke that God would blesse vs we should therein tempt God c. reade Psalme 30.6.7 What is hope in God It is as the anchor of faith or as a proppe to vndershore and vphold it quietly expecting and vvaiting for the performance of saluation and all other blessings from the bountifull hand of God in due season vvhatsoeuer faith for the present assureth Reade Lament chapter 3.24 c. The Lord is my portion saith my soule therefore I will hope him c. Reade also Romanes 5.5 and chapter 8.24 and chap. 15.4 verse 13. Note also that manie times God is called our hope Psal 62.8 and 65.5 and Ieremie 14.8 and chap. 17.13 and Act. 24.14.15 and chapter 26.6.7 Reade also 1. Thessal 5.8 and Ephes 6.17 and Hebr. 6.19 Christ also is called our hope because by him our hope is established in God 1. Tim. 1.1 Coloss 1.27 the hope of glorie Finally it is the note of an heathen and vnbeleeuer to be without hope 1. Thess 4.13 For hope comforteth and establisheth the heart against all present cause of sorrow and griefe Psalme 27.14 VVhat is the loue of God It is a most precious and honorable esteeming and affecting of him vvith a chiefe delight in him aboue all things besides Reade Deut. 6 5. and Matth. 10.37 yea Luke chap. 14.26 Zeale followeth what is that It is a special fruit of loue or the earnestnes of loue longing after the glorie of God vvhich vttereth it self in a wise discreet holy coÌ„teÌ„ding for the aduancemeÌ„t of it infinitly aboue al things else Read Ps 69.9 read also 2. Sam. 6.16.21.22 The nature of that zeale which is in loue is notably described Cant. chap. 8.6.7 What is the feare or reuerence of God It is a holy childlike avvfulnesse vvhereby the faithfull and zealous seruaÌ„ts of God are made loth to displease offend him considering his fatherly loue vvherby he is loth to plague punish them Hereby also they are made very carefull desirous to please God in all things By this that you say it appeareth that the feare of God is in the harts of his children both as a bridle to restrain theÌ„ from sin and also as a spurre in their sides to pricke them forward to good duties And that it is so Reade Prou. 3.7 and chapter 8.13 and chapter 1.14.16 and verse 27. and chap. 16.6 and Nehem. 5.9 and verse 15. and 2. Cor. 7.1 and 1. Pet. 1.17 Read also Psal 2.10.11 and Psal 4.4 The want of this feare is as the breaking open of the dore to all wickednesse Rom. 3.18 and Gen. 20.11 Now what is humblenesse of mind It is an vtter denying and abasing of our selues in the sight of God through conscience of our ovvne vnvvorthinesse of the least of his mercies yea vvith acknovvledgement that vve haue most iustly deserued and do dayly deserue his greatest plagues and punishments if he should enter into iudgement vvith vs. Reade Genesis 32.10 and 2. Sam. 6.21.22 and chap. 7.18 and Psalme 8. What is man that thou shouldest be mindfull of him c. and 1. Tim. 1.15 and Isaiah 6.5 and Dan. 9.7 c. Reade also Micah 6.8 It is a dutie verie acceptable to God When do we soberly vse the good gifts and blessings of God When vve are in the enioying and vse of them carefull to procure his glorie and not our ovvne prayse and vvhen vve seeke therein spiritually to please him and not carnally and voluptuously or couetously to delight pleasure or profite our selues Reade Rom. 12.3 and 1. Cor. 4.6.7 and Tit. 2.11.12 the Apostle Iohn 1. Epistle chap. 2.15.16.17 and Peter 1. Epist 4.7 and chap. 5.8 and our Sauiour Christ Luke 21. ver 34. c. contrarie to the disposition of vngodly men who seeke praise one of another and make their belly their God louing pleasures
of this holy Commaundement aboue that I am able to vnderstand This verily is the naturall disposition and estate of vs all euen from the wombe as may appeare not onely by particular testimonies of the holy Scriprures but also by many reasons drawne from the same and from common experience also so that when it is truly sayd in respect of all the Cōmandements we may wel vnderstand it spokē chiefly in regard of this Who knoweth the errours of this life clense me from secret faults Keepe thy seruant also from presumptuous sinnes let them not reigne ouer me c. Psal 19.12.13 And Ier. 17.9 Yea besides our errors infinite are our naturall rebellions the suggestions of the diuell to hinder the obedience of this Commandement If we be pressed very hard with conscience of our duty we are readie without the grace of God to cast of the yoake Perfect obedience for vs. and to say who is the Lord To walke by faith is in our iudgment follie and the next way to beggery The feare of God breedeth melancholy And may we not loue God the world too what neede we pray God knoweth what we need before we aske and Gods will shall take place whether we pray or no. But who can recken al the replyings and mutterings of our corrupt and prophane hearts this way Seeing then neither your selfe nor any other of vs haue obeyed and kept this Law neither do nor can keepe it as we ought it followeth that you together with vs all haue deserued the curses threatned in it Haue you not I must needs acknowledge that I haue We all must needs acknowledge it not mutually among our selues one to another but chiefly to God with godly sorrow and lamentation in our soules for the same if happily we will not deceiue our selues But is there no meanes to auoyd the curses Yes by faith in Iesus Christ vvho hath perfectly fulfilled it for vs and giuen himselfe to the death for our sinnes vve shall not onely escape euery curse but also be partaker of all the contrary blessings For this cause indeed was Christ made accursed for vs that we might be made the heires of blessing through him Galathians 3.13.14 Seeing therefore our deliuerance and comfort standeth in the obedience of our Sauiour Christ me thinke it should be to good purpose for vs to consider of some testimonies of holy Scriptures which shew that he hath obeyed this Law for vs. What proofe can you alledge for it In the 11. chapter of Isaiah from the beginning of the chapter to the 6. verse vve haue one very speciall proofe Rehearse that Scripture But there shal come a rod forth of the rocke of Ishai a graffe shal grow out of his roots And the spirit of the Lord shal rest vpō him the spirit of wisdom vnderstanding the spirit of coūsel strength the spirit of knowledge of the feare of the Lord. And it shall make mim prudent in the feare of the Lord. Our iustification only by Christ The same is euident also in many other places of the Scriptures Reade Isaiah 53.9.10.11.12 Luke 2.49.52 and chap. 3.21 with Math. 3.15 and Luke againe chap. 4.4.8.12 verse 16. c. and chap. 6.12 and chap. 22.42 Iohn 2.17 and chap. 4.34 and chap. 6.38 and chap. 11.42 and Math. 11.25 c. Heb. 12.2.3 c. 1. Peter 2.21.22.23 and Isa 53.7 But are you now discharged from obedience to this Commandement because Christ hath obeyed it for you I am onely discharged of the guiltinesse of my sinne and of the curse due to the same but as touching obedience I stand bound for my redemption sake to knovv and acknowledge the Lord to be my God and Sauiour in Christ and therefore also that I do more stedfastly beleeue in him more heartily loue him more dutifully serue him and finally that I be euery vvay more aboundantly thankefull and obedient vnto him It is very true and standeth with al good reason Here therefore vpon so iust an occasion let vs diligently obserue that howsoeuer there is an infinite difference betwixt the Law and the Gospell in respect of vs and as they are for the same cause opposed the one to the other specially in the point of iustification and saluation the same Law being the ministery of the curse of death and damnation through the discouery and conuiction of our sinne as hath bene shewed before the Gospell on the other side being the ministery of grace and blessing of life and saluation yet in Christ Iesus the Law and the Gospell are reconciled and the righteousnesse of the one is the righteousnesse of the other and the duties of this are the duties of that and the blessing of either is in substance and effect one and the same blessing But yet seeing you cannot attaine to the perfect obedience of it to what purpose is it that you should take any great care or indeuour with any great labour to increase in the obedience of it Our vnperfect obedience is for Christs sake accepted of God God in Christ Iesus and for his sake forgiuing my sinnes and renewing me vnto himselfe by his holy Spirit hath of his most free and bounteous grace promised to accept of my vveake faith and vnperfect obedience yea and to blesse me for it more and more so long as I acknowledging him louing fearing and seruing him in any measure of truth Sins forbidden am hartily sorie that I can performe these spirituall duties no better and do labour vnfeinedly by prayer and by vsing all other holy meanes to increase more and more therein You are in a very good way and your perswasion hath sure ground for the Lord will not breake the brused reed nor quench the smoking flaxe Isaia 42.3 so long as we can say in truth Lord I beleeue helpe my vnbeleefe and Lord thou knowest that I loue thee c. And the desire of our soule is to thy name Isaiah 26.8 The Lord will not cast vs away Iohn 6.37 The sacrifices of the Lord are a contrite spirit a contrite and a broken heart the Lord will not despise Psal 51.17 Reade Isa 66.2 I will looke to him that is poore and of a contrite spirit and which trembleth at my words And Song of songs chapter 4.9 and Math. 5.3 and chap. 13.12 Now blessed be the Lord our God who hath thus prepared vs so blessed a remedy and for that he hath giuen vs his holy Spirit and for that he hath made vs partakers of the beginnings of so vnspeakable consolation and comfort in Christ Iesus c. For he might iustly haue left vs to the common Atheisme and profanesse of our nature after the course of this wicked world c. Hitherto of the first Commaundement and therein of that spirituall worship which the Lord requireth which is such a kind of worship and seruice as hath his most proper seate in the inmost closet of the heart and reines and
example of their faithfull and godly parents how few or how manie soeuer they be So indeede do the words of the commandement it selfe limit the promise Reade also Psalme 103.17.18 Remember Ezechiel againe 18.14 c. But what if the children of faithfull parents dye before they know what belongeth to the true worship of God neither haue knowledge and faith to loue him and to keepe his commandements There is notwithstanding very comfortable hope because they are vvithin the compasse and charter of the couenant It is true for God hath fayd of the faithfull worshippers of him I am thy God and the God of thy seede Genesis 17.17 and chapter 12.2 And our Sauiour Christ assureth vs that to such belongeth the kingdome of heauen Marke 10.14 reade also 1. Corinthians 7.14 Yet we see that euen of the children of the faithfull manie that liue to come to knowledge do afterward vtterly degenerate and refuse to walke in the steppes of their faithfull parents and so pull downe the curse of God vpon their heades yea the true worshippers of God themselus their godly children haue alwayes and do still meete with manie great afflictions and troubles according as it is said Great are the troubles of the righteous Psal 34.19 What is to be said to these things God hereby giueth to vnderstand that his election is free and also that all mankind is naturally corrupt and sinfull from the vvombe and that the obedience of his best seruants is vnperfect vvhich maketh the iarre and putteth all as it vvere out of time So that of necessitie vve must haue recourse to the fountaine of Gods free grace and mercie in Christ Iesus for the assured ground of our stay comfort in the midst of al our troubles vntill the Lord shall in his good time deliuer vs out of them all So it is in the place of the Psal before mentioned Great are the troubles of the righteous but the Lord deliuereth them out of them all Vndoubtedly if we could hold on in an euen and constant course of obedience his mercies toward vs shold flow as it were with a continuall streame vpon vs without interruption but because we go so often out of the way we meete with the curse at the least with the tagge of it as one may say in steade of the blessing Now therefore these things being true both touching the curse and also the blessing as they are indeede most true how commeth it to passe that they do vsually so litle affect people either to breede in them carefulnesse to flie idolatrous and superstitious worship or to prouoke them to be vpright zealous in the true worship seruice of God What is the cause of this It is by reason that we do not consider duly of that which God himself alledgeth to admonish and prouoke vs all to be aboue all things most careful to yeeld him his most due seruice worship What is that which God alledgeth to this end His almighty power eternal decree wherin he standeth fully armed and most zealously bent both with iustice to take vengeance vpon al Idolaters and also in mercie to blesse and reward all his true worshippers and faithfull seruants These things which are most weightie and of greatest importance aboue all other are contained in those his diuine titles which here againe the Lord repeateth from the preface or generall reason of his Law saying For I the Lord thy God and in this new title of iealousie which he taketh to himselfe by a similitude taken from the disposition of a most louing husband who cā least indure to be vnfaithfully dealt withall by his wife aboue all other and is a most hote pursuer of him which hath defiled his mariage bed as we reade Prouerbes 6. in the end of the chapter God grant that all of vs may better consider of these things Why is Idolatry compared to bodily adultery First to set forth how abominable this sin is in the sight of God Secondly to note the extreame delight and pleasure which Idolaters take in this sottish haunt they being as it were wood and mad in the haunting after it Thirdly because they are by all meanes most lauish and prodigall in the vpholding and aduancement of it Finally because the spirituall adulterer as well as the bodily is continually restlesse and vnsatisfied seeing they haue both of them left the wayes of God whereunto onely he hath promised the blessing of sacietie and contentment Touching the first reason we haue seene it alreadie from the 16. chapter and the 23. chap. of Ezek. where the Lord describeth it so odiously that were it not that the Lord hath seene it so meet we wold think that it might not with shamefastnesse be so vttered But the reuerence of his most holy and pure wisedome teacheth vs to lay all the shame iustly vpon our owne extreame folly which hath giuen so vehement an occasion of it c. Of the second and third reason their owne practise in their often and long pilgrimages their manie and great offerings gifts both in life and at their death their costly decking of their images c. are a plentifull and reall witnesse famous as in a theater c. Euerie man is a damnable transgressor Last of all that they are restlesse and vnsatisfied and neuer quieted it is affirmed Ps 16. and may be gathered by the name which the Lord giueth in manie places calling them terricula such things as rather terrifie and vexe then comfort c. Hitherto of the interpretation and equitie and of the curse and blessing of this second commandement Now that we may come to the vse and so as shortly as may be grow to the conclusion Haue you perfectly obeyed this so iust and equall a Commandement that therby you stand freed from the curse threatned and that ye may as a recompence of your obedience looke for the blessings promised To speake truely neither I nor anie other can say so but rather all of vs do grieuously and continually sin against it one way or other It is the onely mercie and grace of God vvherby vve are preserued from grosse idolatrie and the occasions thereof and that vve are taught trayned vp in the vvay of his true vvorship And if vve could rightly iudge our selues vve should find that by nature vve are as prone and readie to all superstition Idolatry as any other which haue bene this way misled before vs. It is true for idolatrie is very pleasing to the naturall man as that which is of his owne deuising and which man hath himselfe euery way fitted to serue his owne humor Suum cuique pulchram It hath all things delightfull to the sight of the eyes to the hearing of the eares to the smelling of the nose goodly and sumptuous Churches and monasteries beautifull and braue Images sweet melodie and descant fragrant and odoriferous smels of incense To speake in a word it is
crowns of the elders as fathers be the glorie of the children that is to say when they are well brought vp and proue good and dutifull children According to the other Prouerbe chapter 27.11 My sonne be wise reioyce my hart that I may answer him that reproueth me But on the contrarie a child ill brought vp and set at libertie and so growing licentious maketh his mother ashamed 2. As touching subiects we reade in the same booke of the Prouerbes chapter 14.28 In the multitude of the people is the honour of the King and for the want of people which commeth by oppression and tyrannie is the destruction of the Prince Moreouer the King is maintained by the tillage of the field Ecclesiasticus chapter 5.8 3. Ministers of the word are maintained by the assemblies and congregations to whome they minister the which their assemblies and congregations are the precious inheritance of the Lord bought with the most precious bloud of our glorious Lord Iesus Christ who also according as they are brought nearer to the Lord by the wise and faithfull ministerie of his word so are they the more comfortable hope and ioy yea euen the crowne of the reioycing of their Ministers before the Lord 1. Thessalonians 2.19.20 4. Tutors and schoolemaisters haue likewise a worthy charge of great trust in that the well ordering of the mindes and manners of youth is committed vnto them to the end they should make them fit to be in due time employed for the best vses and seruices that may be in the common wealth or Church of God Neither may the thankefull recompence of the parents or of such as be benefactors to their schollers or pupils be without sinne neglected of them 3 Maisters of other trades and occupations haue the like charge and beside that they enioy the profit of all the skill which they teach and of the strength and labour of their seruants so long as they are vnder their gouernement The like is to be considered of all the rest The great and manifold equitie of this commaundement will yet further appeare from the blessing promised to the obedience of it to the which point we are now come Which are the words wherein it is expressed The Blessings In these That thy dayes may be prolonged on the land which the Lord thy God giueth thee We haue a notable example of Gods blessing vpon the posteritie of Ionadab Ieremie 35.18.19 But insomuch as sometime it falleth out that dutifull children and the same also dutifull subiects are taken away before they come to any great length of dayes how is the promise of this blessing performed vnto them First God verifieth his promise toward euerie true dutifull child or subiect c. in that he proloÌ„geth their life here on earth vntill he hath prepared and made them fit to be translated out of this sinfull world into his heauenly and most blessed kingdome Secondly that which he denieth to some vpon speciall causes secretly knowne to himselfe and when long life could not by reason of some common calamitie and miserie be a blessing he performeth it to them in granting it to their posteritie children Thirdly some that seeme dutifull children or subiects c. before men they are not so in truth in the sight of God but do that which they do in seruile flatterie or looking to an earthly recompence and reward Fourthly some againe that haue in some measure a dutifull regard of their parents and other gouernours do yet by some other grieuous sinne either open or secret prouoke the Lord to cut them off as it were before the time Finally seeâ—ng the obedience of the most dutifull child or subiect and euerie other inferiour is vnperfect no maruell though God to make the perfection of his iustice knowne do as seemeth good vnto him shorten the temporall blessing Let vs well obserue in this place that the same blessing thus promised to the dutifull child belongeth also to the dutifull subiect to the obedient scholler to the faithfull seruant c. For aâ—l these are one And he that is truely dutifull in one estate will be dutifull in another Neuerthelesse let vs for the more full light of instruction consider the particular blessings from particular testimonies of holy Scripture What proofe haue you for the blessing of God vpon the dutifull subiect We haue a most cleare example of it in Dauid King Saul pursued him vvith all the subtiltie and force that he might to take avvay his life but his faithfull allegiance to God and his Prince vvas as an armour of proofe so to shield and defend him that Saul vvith all his spies or armies could neuer preuaile against him What is the blessing of those which do honour the faithfull Ministers of Gods word Verily verily saith our Sauiour Christ if I send anie he that recieueth him receiueth me and he that receiueth me receiueth him that sent me Iohn chapter 13.20 And Matth. 10.41 He that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward Here note the earnestnesse of our Sauiour Christ in this point expressed in the former of these scriptures by that doubled asseueration Verily verily I say vnto you What is the blessing of the wife that is louing and reuerend toward her husband and wise and carefull in the education of her children Her children shall rise vp and call her blessed and God requireth that her husband should giue her all worthie prayse and incouragement Prou. 31. verse 28.29.31 Yea this is the way whereby God will guide her vnto his glorious kingdome For as the Apostle Paul teacheth By bearing of children she shall be saued if she continue in faith and loue with holinesse and modestie 1. Timothie 2.15 What is the blessing of those that honour their maisters who are their priuate gouernours and instructors As he that keepeth the fig tree shall eate the fruite thereof so he that waiteth vpon his maister shal come to honour Prouerbs 27.18 And the Apostle Paul incouraging seruants to do their faithfull and willing seruice Know ye sayth he that vvhatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free Ephes 6.8 And againe Coloss 3.24 Knowing that of the Lord ye shall receiue the reward of the inheritance for yee serue the Lord Christ Now what is the blessing of those that do honour their elders in yeares and are also ready in giuing honour to go one before another yea so that they refuse not to yeeld a certaine reuerence and to haue in good estimation their equals yea euen the poorest and most inferiour and base among them Of all such the Apostle Peter sayth in the place before alledged God giueth grace to the humble 1. Epistle chap. 5. verse 5. And Luke 14.11 He that humbleth himselfe shall be exalted Hitherto of the blessing of all sorts of inferiors which yeeld due honour to euery degree of their superiours
returne to the last point of the first answer that we may more particularly consider from the instruction of Moses to what ends and purposes it pleased God to giue his Law in so fearefull a manner What are those ends and purposes Moses comforting the people against their excessiue feare letteth them to vnderstand that God did not mind by that his dealing to exanimate and amaze them but rather first of all to examine or try and proue them that is to shew them by sensible and plaine demonstration from their owne experience how fraile and sinfull creatures they were in and of themselues without his mercy and grace Secondly he telleth them that Gods meaning was by that meanes to settle his true reuerence and feare in the hearts of their posterity for euer Deut. chap. 4.10 chap. 31.11.12.13 Thirdly that as a fruite of the same his true feare and reuerence they hauing the knowledge of his Law and will might be nourtured and preserued from all witting and willing sinning against him This is indeed a true and short interpretation of the speech of Moses to the people of Israel Concerning euery of these points sundry things were deliuered for a more full instruction the which time will not serue to repeate Let vs therefore come to the generall vses which we are to make of our owne hearing of the same Law of God vnlesse we will be vnprofitable hearers of it yea vnlesse we will heare it to our curse and condemnation and not to our blessing and saluation Shew you which those vses are There are some which we may call the former vses and there be other which we may call the latter Which are they which we may call the former They are these which follow First the Law of God maketh knowne vnto vs the infinite greatnesse of our naturall corruption and sinne What vses all Christians ought to make of the Law Secondly it sheweth vs the infinite greatnesse of that wrath and misery which is due to vs from the iustice of God because of the same Thirdly it is as a Schoole-maister to bring vs to Christ that we might be made righteous by faith through the forgiuenesse of our sinnes and by the imputation of his righteousnesse and that being deliuered from all wrath and misery yea from euery discomfort whith either the Law or our owne sinne and corruption offereth we may be heires of blessing here and of life euerlasting in the kingdome of heauen These are the former vses of the Law concerning the which we are to vnderstand that as in the bodily sicknesse so in the sicknesse of the soule and cure thereof these three things are necessary First that the sicknesse with the causes thereof be rightly discerned and knowne Secondly that a meete and conuenient medicine be sought out And thirdly that the medicine being found out it be speedily vsed and applied First therfore that the Law of God maketh knowne our sin which is both the sicknesse and also the cause of the sicknesse of the soule reade Gal. 3.19 Rom. 3.19.20 chap. 17.7 and verse 13. Reade also how our Sauiour Christ himselfe consenteth by the worke of his Spirit with this vse of the Law Iohn chap. 7. verse 7. and chap. 16. verses 8.9 Touching the second vse it is most answerable to the iustice of God that the same Law which is the meanes of discouering sinne should also make knowne the penalty and punishment of the same Reade Rom. 4.15 2. Cor. 3.7 9. Reade also Deut. 27. Gal. 3.10.11.12 Reade also Psal 45.6.7 Ier. 5.9 verse 30. and chap. 9.9 and chap. 7.19 Ezek. 22.13.14 and 1. Cor. 20.22 Heb. 2.2 chap. 10.28.29.30.31 Reade also Psal 76.7.8 and Psal 130.3 and Amos 3.8 Concerning the third vse which is the last of the former and the most excellent vse of them as that whereunto the other do serue for the benefit of all the elect children of God reade Gal. 3.24 and Rom. 10.4 For the opening of the which point you may remember how it was declared vnto you that the faithfull do find in Christ all sufficient comfort against euery discomfort which the Law confirmeth against vs seeing we do by faith find in him both purity of nature and righteousnesse of life and satisfaction for sinne and intercession with God on our behalfe and therewithal power against sinne and grace to liue righteously in some measure of true obedience to God and finally euerlasting life and glory through the most free and infinite mercies of God To him therefore be all praise and honour and glory for euermore Amen Now let vs come to those which were called the latter vses of the Law Which are they The first vse of the Law after that we are brought by it to our Sauiour Christ is that henceforth it is vnto all the seruants of God a most perfect rule to teach and admonish vs how we are to amend our former wicked wayes and to order and frame our liues anew in all the duties of true righteousnesse and holinesse to the glorifying of the name of God to the assuring vnto our selues the truth of our faith for the peace of our owne consciences and to the good example and profit one of another Secondly it serueth as a continuall watch-man and admonitor to tell vs of our faults that by the rebukes thereof we may be more and more humbled in the sight of God and likewise to shew vs the imperfection and manifold failings of our obedience yea euen in the best things which we do that so it may be a preseruatiue against all false opinion of the worthinesse and merit of our owne workes and as a spurre to stirre vs vp to the care of better proceedings as hauing bene hitherto vnprofitable seruants vnto God Thirdly it is a perpetuall remembrance vnto vs how great our deliuerance hath bene by our Sauior Christ who hath freed vs from infinite sinnes and from the most horrible damnation due to the same to the end that by the same continuall remembrance we do prouoke our owne harts to loue Christ more and more dearely all the dayes of our liues and therewithall also to put vs in mind how infinite the danger is if at any time we should fall away from him Concerning the first of these latter vses of the Law reade 1. Tim. 1.5.6.7.8.9 In this respect also doth our Sauiour Christ returne all that are brought to him by the Law for their redemption iustification and saluation backe againe to the Law for the direction of their life in all the duties of loue both to God and their neighbour as to the end of their redemption And so also do his holy Apostles Reade Ioh. chap. 13.34 1. Epist 2.7.8.9.10.11 Rom. 13.8.9.10 Gal. 5.14 and Iames chap. 2.8.9.10.11 Luke 1.74.75 Neither is there any other knowledge of God faith feare loue c. cōmanded in the Gospell to any Christian and true beleeuer which was not before commāded in the Law